1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
身念處品第七初
爾時，世尊遊王舍城，在那羅帝婆羅門聚落，告諸比丘：我今為汝說身念處，初善、中善、後善，善義、善味，純備具足清淨梵行，所謂身念處法門。汝今諦聽，善思念之，當為汝說。諸比丘言：唯然，世尊！願樂欲聞。
THE APPLICATION OF MINDFULNESS OF THE BODY
5. 1 At this point the Blessed One resided in the brahmin town of Nālati. [F.110.a] The Blessed One then addressed the monks: “Monks, I shall explain to you what is known as The Application of Mindfulness of the Body. I shall explain to you that which is virtuous in the beginning, middle, and end; that which exclusively consists of excellent meanings and excellent words; and a pure sort of conduct that is complete, pristine, and perfect. Such is the Dharma teaching known as The Application of Mindfulness of the Body. Pay full attention and listen well; I shall explain.” When the Blessed One had spoken these words, the monks listened accordingly.
佛告諸比丘：云何名為身念處法門？所謂內身循身觀，比丘觀已，則不住於魔之境界，能捨煩惱。如實觀身，既得知見證如是法，我說是人涅槃所攝。
5. 2 The Blessed One then spoke to them: “Monks, what is the Dharma teaching called The Application of Mindfulness of the Body? A monk who carefully considers the body and attends to it is not within the realm of the māras. He also relinquishes the afflictions. He sees the body correctly. He realizes wakefulness and is liberated within the transcendence of suffering. This is what I proclaim.
如是比丘實見身已，不為諸惡之所亂也，能斷眼、耳、鼻、舌、身、意內染，及外色、聲、香、味、觸、法，如是循身觀，能到涅槃。
5. 3 “Monks who consider the body correctly will not be disturbed by improper mental acts. They become free from the afflictions. The body comprises all these things: the eyes, ears, nose, tongue, body, and mind that are of an inner nature, along with external form, taste, smell, texture, sound, and phenomena. If one carefully considers the body and attends to what is of an inner nature, one will eventually transcend suffering.
如是比丘，眼雖見色，不生分別，不起染欲、歡喜之心。如實觀身，此身唯有髮毛爪齒、薄皮脂血、筋肉骨髓、生藏熟藏、黃白痰癊、冷熱風病、大腸小腸、屎尿不淨、肝膽腸胃、脂髓精血、涕唾目淚、頭頂髑髏。
In this regard, when a monk sees a form by means of the eye, he does not give rise to thoughts about it and he does not consider the form in a state of mind that involves lustful desire. The body contains hair, body hair, nails, bones, skin, blood, sinew, consumed food, eyebrows, phlegm, bile, [F.110.b] air, intestines, the colon, the anus, lungs, flesh, fat, semen, lymph, pus, the brain membrane, and the brain.
如是觀身，隨順係念，若如是念，則不著色、聲、香、味、觸外境界也。初觀眼色，如實見眼，但是肉摶，四大所成。云何行者如實觀眼？
5. 4“When one is mindful of the body one will not be ruined by forms, tastes, smells, textures, sounds, mental phenomena, or external phenomena. The eyes will from the very beginning see forms correctly. How do spiritual practitioners correctly see the physical eye that is a transformation of the four great elements?
觀於眼根，此肉堅分，內有覺法，是名眼根肉摶內地界也。復觀眼根肉摶之中，內有覺法——目淚濕等，是名眼根肉摶之中內水界也。復觀眼根肉摶之中，內有覺法——有暖、有熱，是名眼根肉摶之中內火界也。復觀眼根肉摶之中，內風輕動，是名眼根肉摶之中內風界也。於內風界如實觀察，耳鼻舌身隨順觀察亦復如是，如是觀已，於可愛色不生樂著，不為愛境之所破壞。
The physical eye that is of an internal nature has a slight degree of solidity and firmness. That is what is known as the earth element of the physical eye that is of an internal nature. The physical eye that is of an internal nature also contains a distinct element of water, which is wet and fluid. Thereby the eye retains moisture. That is what is known as the water element of the physical eye that is of an internal nature. The physical eye that is of an internal nature also contains a distinct element of fire, which is warmth and heat. Thereby the eye retains warmth. That is what is known as the fire element of the physical eye that is of an internal nature. The physical eye that is of an internal nature also contains a distinct element of wind and air, thus yielding movement. That is what is known as the wind element of the physical eye that is of an internal nature. In the same way that a monk thus understands the eye correctly, he also discerns the ear, nose, tongue, and body. And a monk who regards the body in this way will not be bound by any craving that involves lustful desire.
復次，修行者內身循身觀。如此身者，念念生滅，生老病死，此身如幻，空無所有，無實無堅，如水泡沫，眾苦集處、眾苦所依、眾苦之藏，如是身中無有少樂，一切皆苦、一切無常、一切破壞，衰變之法，磨滅不淨。
5. 5 “Moreover, the spiritual practitioner who carefully considers the body and attends to it will think, [F.111.a] ‘Moment by moment, my body is born, ages, dies, undergoes transmigration, and is reborn. It is illusory, hollow, empty, insubstantial like foam, like bursting bubbles, and painful. It is a locus of suffering. It is a source of suffering. There is nothing there that is not painful, impermanent, and utterly changeable. There is nothing whatsoever in this body that is not subject to destruction.’
復次，修行者觀身循身觀。如是身者，孰為其本？云何順行？誰為救護？云何而住？是比丘如實觀察，復作是念：如是身者，以業為本，由業順行，業為能救。若集善業，生天人中。惡業相應，墮於地獄、餓鬼、畜生。如是身者，不淨不堅，無常不住。如是比丘如實觀身，於愛欲中不復生念。
5. 6 “As he continues to discern the body correctly, the spiritual practitioner who carefully considers the body and attends to it will then think, ‘What is the refuge; who is the savior? This body grows from karmic actions. Therefore, karmic actions are the refuge, they are the savior. When endowed with virtuous actions, one is born a god or a human, but when possessing unvirtuous actions, one takes birth as a hell being, starving spirit, or animal. This body has no substance and contains nothing that is clean. It has no essence and contains nothing that is permanent or stable.’ With this understanding, he will give up any craving that involves lustful desire.
復次，修行者如實觀眼。如閻浮提人所有眼根，有虛空處得見色像，餘方所見如是不耶？若諸弟子或聞我所說，或以天眼、智慧觀察：閻浮提人見色之時，有眼、有色、有明、有空無礙、有意念心，五因緣故，而得見色；欝單越人則不如是，設無空處，亦得見色，猶如魚等水中見色，欝單越人於山障外徹見無礙亦復如是。
5. 7 “The spiritual practitioner who understands the eye correctly will also ask himself, ‘Are the forms, appearances, and spaces that are seen by the eye of humans in Jambudvīpa the same as those seen by the eyes of humans elsewhere?’“Considering this question well, he will regard the matter by means of knowledge derived from hearing or by seeing with the divine eye. In this way, he will recognize that for humans in Jambudvīpa, the perception of form takes place through the conditions of their eyes, forms, light, space, and mental activity. [F.111.b] Likewise, humans on the northern continent of Kuru may see forms while traveling through and remaining in the sky. Similar to the perception of fish that live in water, humans in Kuru in the north see forms in a way that is obscured according to their particular class.
復次，修行者隨順觀身。如閻浮提人耳之所聞愛不愛聲，近則了了，遠則不了，大遠不聞；欝單越人則不如是。是比丘如實觀於欝單越人耳之所聞，若近若遠、若大若小、若愛不愛，以報勝故，而皆能聞。譬如日光，近遠麁細、若淨不淨，光明悉照。欝單越人所聞音聲亦復如是。
5. 8 “Continuing to examine the bodies of humans in Kuru by means of his body in Jambudvīpa, the spiritual practitioner will then ask himself, ‘The sounds that my ears can hear may be unpleasant or clear, but I do not register sounds when there is an obstruction. I hear sounds when they are loud. But is it the same for humans in Kuru in the north?’ When he thus examines hearing correctly, he will notice that due to their unique situation the people on Kuru in the north hear sounds whether they are nearby, distant, weak, pleasant, or unpleasant. They hear in a way that resembles the way the sun shines on all things whether they are nearby, distant, common, inferior, clean, or unclean. Humans in Kuru in the north hear sounds in a manner similar to that.
復次，修行者隨順觀身。如閻浮提人鼻根所聞，欝單越人如是不耶？彼以聞慧或以天眼見：欝單越人以報勝故，但聞眾香，不聞臭氣。譬如水乳同置一器，鵝王飲之，但飲乳汁，其水猶存。欝單越人亦復如是，但聞眾香，不聞臭氣。
5. 9 “The spiritual practitioner who carefully considers the body and attends to it will then ask himself, ‘Is the olfactory faculty of humans in Jambudvīpa similar to that of the humans in Kuru in the north?’ As he examines this question with knowledge derived from hearing or by seeing with the divine eye, he will then notice how their unique situation causes humans in Kuru to register only pleasant smells, and not foul ones. This resembles the way a swan that is fed milk mixed with water will drink only the milk, and not the water. Similarly, humans in Kuru in the north register only delightful fragrances and not any unpleasant smells.
復次，修行者隨順觀身。如閻浮提人舌所得味，欝單越人如是不耶？彼以聞慧或以天眼見：閻浮提人上中下食，欝單越人則不如是。欝單越人無我所心，常自行善，自然粳米，其食一味，閻浮提人則不如是。
5. 10 “The spiritual practitioner who carefully considers the body and attends to it will then ask himself whether the way taste is experienced by humans in Jambudvīpa is shared by the humans of Kuru. [F.112.a] With the help of knowledge derived from hearing or by means of the pure divine eye, he will then notice that while the bodies of humans in Jambudvīpa are sustained by foods that may be either superior, intermediate, or inferior, the situation of humans in Kuru in the north is not like that. Humans in Kuru do not have any sense of ownership and they constantly engage in virtuous actions. Without thinking themselves owners, they all experience one taste only. This is unlike the human context in Jambudvīpa.
復次，修行者隨順觀身。如閻浮提人種種色身，欝單越人如是不耶？彼以聞慧或以天眼觀：閻浮提人種種色身，欝單越人則不如是，以善業故，純一色身，道等、身等，其色猶如閻浮檀金，其身圓直柔軟端正，其報不比閻浮提人。閻浮提人無量種業，其行不同，是故則有無量種身、無量種色。
5. 11 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself whether the form of the body of a human in Jambudvīpa is the same as that of a human in Kuru in the north. With the help of knowledge derived from hearing or by means of divine eye, he will then notice that, while the humans in Jambudvīpa have bodies of many different kinds, that is not the case with the humans in Kuru, who are all born based on similar actions. They therefore all have the same physical form and appearance, displaying a color that is like gold from the Jambu River. Their bodies are all large, and not rough but soft and attractive. In this way, they differ from the bodies of humans in Jambudvīpa. Humans in Jambudvīpa are not all born based on the same type of actions and they therefore also have different types of bodies, not just one and the same.
如是比丘於二天下人世界中隨順觀已，次觀第三弗婆提國。如閻浮提人、欝單越人所有諸入，與弗婆提人諸入所見，為同不耶？彼以聞慧或以天眼見：弗婆提人於黑闇中亦見眾色，如閻浮提中猫虎兕馬、角鵄之屬，無光明處能見眾色；弗婆提人亦復如是，於夜闇中如眼境界，能見一切麁細眾色。
5. 12 “When he has considered those two human realms, the spiritual practitioner will next examine a third, namely Videha in the east. Through knowledge derived from hearing or by seeing with the divine eye, he will then see that while Videha in the east indeed is home to humans, just like Jambudvīpa and Kuru in the north, their perception of form is unlike that of humans in Jambudvīpa, because they do not see frightening sights, such as dogs, tigers, birds of prey, or rats. [F.112.b] Also, humans in Videha in the east see forms even in the dark. In this way, they notice the various subtle and crude forms that come into their visual field.
復次，修行者隨順觀身，云何觀於閻浮提人？如前所說，如閻浮提人所聞之音，弗婆提人如是不耶？彼以聞慧或以天眼見：弗婆提人聞怖畏聲，耳識所緣，盡一箭道，以福德故，不聞遠處怖畏之聲。
5. 13 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself whether humans in Videha in the east hear sounds in the same way as humans in Jambudvīpa. Through knowledge derived from hearing or by means of a divine eye, he will then notice that the humans in Videha in the east hear sounds in a way that is different from both humans in Jambudvīpa and Kuru in the north. Due to their unique situation, the aural consciousness of humans in Videha in the east registers only sounds within the distance of an arrow shot.
復次，修行者隨順觀身已，觀三天下眾生住處。如閻浮提人、欝單越人鼻識所緣，弗婆提人如是不耶？彼以聞慧或以天眼見：弗婆提人晝所聞香，鼻識嗅已，夜亦如是，以報勝故。
5. 14 “The spiritual practitioner who carefully considers the bodies of the humans in these three realms will also ask himself whether the olfactory consciousness of humans in Videha in the east registers smells in the same way as humans in Jambudvīpa or Kuru in the north. Through knowledge derived from hearing or by seeing with the divine eye, he will then see that due to their unique situation, the olfactory consciousness of humans in Videha in the east registers scents only during the day.
復次，修行者隨順觀身。如閻浮提人、欝單越人舌識知味，如是弗婆提人所得之味如是不耶？彼以聞慧或以天眼見：弗婆提人一食賒盧迦，三日不飢。弗婆提人乃至命終，身無病惱，以法勝故；若臨命終遇病五日，爾乃命終。
5. 15 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself whether the gustatory consciousness of humans in Videha functions in the same way as that of humans in Jambudvīpa or Kuru in the north. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that when humans in Videha in the east consume a single meal of rice, it sustains their bodies for a period of three days. [F.113.a] Also, due to their unique situation, these humans live free from disease. Sickness sets in only during the final five days of their lives.
復次，修行者隨順觀身。如閻浮提人、欝單越人身之形相，弗婆提人如是不耶？彼以聞慧或以天眼見：弗婆提人其身圓滿如尼俱陀樹。
5. 16 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself whether the bodies of the humans in Videha in the east are just like those of humans in Jambudvīpa or Kuru in the north. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that the bodies of humans in Videha in the east cast large shadows over their surroundings, like a nyagrodha tree.
復次，修行者隨順觀身，於三天下如實觀已，觀於第四瞿陀尼人所住之處。云何瞿陀尼人緣身境界？彼以聞慧或以天眼見：瞿陀尼人眼識所緣山壁無礙，如於頗梨琉璃之中見眾色像，瞿陀尼人亦復如是。
5. 17 “When the spiritual practitioner who carefully considers the body and attends to it has examined those three human realms, he will next examine a fourth, namely Godānīya. Wondering how the eye functions in Godānīya, he will apply knowledge derived from hearing or seeing with the divine eye and notice that the visual consciousness of humans in Godānīya functions even in the absence of open space, and thus they can even see through a mountain. Just as humans in Jambudvīpa can see appearances through a crystal, the people in Godānīya can see forms even through a mountain on account of their unique situation.
復次，修行者隨順觀身。如閻浮提中、欝單越中、弗婆提中，三天下人聞聲差別，瞿陀尼人耳識緣聲，如是不耶？彼以聞慧或以天眼見：瞿陀尼人眼識聞聲，如閻浮提中蛇虺之類眼中聞聲，瞿陀尼人亦復如是，如隔障礙，聞眾音聲、見眾色像亦復如是，以法勝故。
5. 18 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself whether the aural consciousness of humans in Godānīya functions in the same way as that of humans in Jambudvīpa, Kuru in the north, or Videha in the east. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that the humans in Godānīya hear with their eyes. Just as the snakes in Jambudvīpa hear with their eyes, so the humans in Godānīya likewise use their eyes for hearing. Just as they can see forms through a mountain, they can also hear sounds even if they occur behind a mountain, on account of their unique situation. [F.113.b]
復次，修行者隨順觀身。如閻浮提人、弗婆提人鼻識緣香，瞿陀尼人如是不耶？瞿陀尼人嗅香法異，眼等別緣。云何瞿陀尼人鼻識緣香？彼以聞慧或以天眼見：瞿陀尼人若眼見色，即亦知香，若眼不見亦聞其香，以法勝故。
5. 19 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself whether the olfactory consciousness of humans in Godānīya functions through a distinct faculty —the eyes and the rest — as is the case with the humans in Jambudvīpa, Kuru in the north, and Videha in the east. With insight derived from hearing or by seeing with the divine eye, he will then notice that when their eyes see something, such a flower, they also perceive its scent. Due their unique situation, their eyes also perceive the smell of the things they see.
復次，修行者隨順觀身。云何瞿陀尼人舌識緣味？彼以聞慧或以天眼見：瞿陀尼人食於稗子、飲於牛味，如閻浮提人飲苷[這-言+蔗]酒、蒲桃之酒， 瞿陀尼人飲牛五味，能令惽醉亦復如是。瞿陀尼人食於稗子，如閻浮提人食粳糧飯，充足飽滿。
5. 20 “The spiritual practitioner who carefully considers the body and attends to it will also wonder about the functioning of the gustatory consciousness of humans in Godānīya. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that the humans of Godānīya eat sāmakā 571 for food and always drink cow’s yogurt, milk, and buttermilk. Moreover, the milk, yogurt, and buttermilk that the humans in Godānīyapartake of is similar to the molasses wine, grape wine, sweet wine, and distilled wine that the humans in Jambudvīpa enjoy. And just as people in Jambudvīpa are satisfied by rice, those in Godānīya are satisfied by sāmakā.
復次，修行者隨順觀身。云何觀於瞿陀尼人身之量耶？彼以聞慧或以天眼見：瞿陀尼人其身長短——半多羅樹，如業相似，自業色身。
5. 21 “The spiritual practitioner who carefully considers the body and attends to it will also wonder about the bodies of the people in Godānīya. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that their bodies are as tall as palmyra palms, thus appearing in a form that accords with their particular karmic actions.
復次，修行者思惟觀察四天下中何等住處，性等相似、意等相似、行等相似？互對觀察。彼以聞慧或以天眼見：四天下眾生心意，無有一人心意相似，無有一人行等相似，無有一人身等相似，一切無有一人相似。是名比丘隨順觀身。
5. 22 “When in this way the spiritual practitioner examines the four human abodes —looking for identical or similar mind states, births, or supports —he finds nothing that is the same, neither through knowledge derived from hearing nor by seeing with the divine eye. [F.114.a] Carefully considering the body, he recognizes that in those four human abodes the mind states, births, and supports do not resemble one another.
復次，修行者隨順觀身。云何四天下人頗有一人無業無因來生不耶？無業藏耶？無業流轉耶？頗有不行習欲法耶？如是比丘不見一人無業藏者，無有一人無業而生，無有一人無業流轉，無有一人不習欲法，隨所作業，或善或不善，隨業受報，無有一人不為怨親中人所攝。是名修行者隨順觀身。
5. 23 “The spiritual practitioner who carefully considers the body and attends to it will also wonder whether in any place or region within those four human abodes there may be some people who are not experiencing their actions, who are not born according to their actions, and who do not live according to their actions. He will then fail to find any people who are not experiencing their actions, who are not born according to their actions, and who do not live according to their actions. Their actions may be virtuous or unvirtuous, yet everyone is experiencing their karmic actions. There are no aggregates that are not either pleasant, unpleasant, or neutral.
復次，隨順觀身。云何集業而得天身？云何天中受五欲樂？彼以聞慧或以天眼觀：諸眾生生四天王天處，受天五欲，眼視美色，不知厭足，或細或麁，自以天眼見萬由旬，若化神通，能見無量百千由旬。如是修行者觀天無量善業勢力，四天王天所見色貌皆悉可愛，心生愛樂，不見惡色。
5. 24 “As the spiritual practitioner carefully considers the body in this way, he will also wonder about the bodies of the gods who experience the effects of positive actions, and about the ways that the gods possess and enjoy their heavenly sense pleasures. With insight derived from hearing or by seeing with the divine eye, he will then notice the way the gods in the Heaven of the Four Great Kings possess the five types of heavenly sense pleasures. Insatiably, their eyes enjoy divine forms, perceiving all the subtle and coarse forms within ten thousand leagues by seeing with the divine eye they are born with. If they engage in miraculous feats, they may also produce an eye capable of seeing forms even at a distance of many thousands of leagues. [F.114.b] The monk will see that among the gods, who possess the power of former positive actions, those who belong to the Heaven of the Four Great Kings live lives that are desirable, attractive, and delightful.
復次，修行者隨順觀身。云何四天王天耳聞音聲？彼以聞慧或以天眼見：四天王天若聞天聲，甚可愛樂，若以報耳聞三千由旬，若化神通，則能聞於二萬由旬，所聞音聲皆可愛樂。
5. 25 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself how the ears of the gods in the Heaven of the Four Great Kings hear sounds. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that all the sounds they hear are desirable, attractive, and delightful, and that the ears they are born with register sounds within three thousand leagues. When they engage in miraculous feats, they may even develop the ability to hear sounds within twenty thousand leagues, and all the sounds will still be desirable, attractive, and delightful.
復次，修行者隨順觀身。云何四天王天鼻聞香耶？彼以聞慧或以天眼見：四天王天自報鼻根，聞於眾香二百由旬，若化神通，聞於百千由旬之香。
5. 26 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself how the noses of the gods in the Heaven of the Four Great Kings register smells. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that the noses of the gods in the Heaven of the Four Great Kings sense smells within two hundred thousand leagues. By engaging in miraculous feats, they may even develop the ability to apprehend smells within one hundred thousand leagues.
復次，修行者隨順觀身。云何觀於四天王天舌根充滿？彼以聞慧或以天眼見：四天王天舌根無厭亦無不愛，如業所得，以善業故，於味不厭。
5. 27 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself how the tongues of the gods in the Heaven of the Four Great Kings register tastes. With knowledge derived from hearing or by seeing with the divine eye, he will then notice that the tongues of the gods in the Heaven of the Four Great Kings exclusively register superior tastes that are attractive, delightful, and pleasurable. These gods partake insatiably of tastes that are created by their own former positive actions.
復次，修行者隨順觀身。云何觀於諸天身耶，若麁若細、若速疾行？彼以聞慧或以天眼見：諸天身有大勢力，神通微細，於一手中置五百天在手而住，各令諸天身不妨礙，亦不迫隘。譬如一室燃五百燈，其燈光明不相逼迫，諸天手中置五百天亦復如是不迮不妨。復次，諸天若化大身無量由旬，若好若醜，若有見者或怖不怖。
5. 28 “The spiritual practitioner who carefully considers the body and attends to it will also wonder about the relative subtlety, coarseness, and agility of the bodies of the gods in the Heaven of the Four Great Kings. [F.115.a] With knowledge derived from hearing or by seeing with the divine eye, he will then notice that even if five hundred gods reside on the same lotus flower, their extremely subtle bodies will not touch each other or feel uncomfortable. This is due to the splendor of the divine substance of the gods. For example, if five hundred butter lamps are lit within a house, the flames of the lamps will not obstruct or impede one another. Similarly, when the gods reside in their perfect palaces, they neither harm nor impede one another. The gods can also emanate coarse bodies that can measure many hundreds of leagues and be either beautiful or ugly, or frightening or heartwarming to look at.
復次，修行者隨順觀身。云何觀於速行天耶？彼以聞慧或以天眼見：速行天一眴目頃能行無量百千由旬還至本處，隨天憶念所往之處，無所障礙。若有所欲，皆悉具足，無能奪者，於一切處所得之物皆悉自在，於他無畏，無能為礙，天境界樂念念增長，以善業故，受五欲樂。是名行者隨順觀身。
5. 29“The spiritual practitioner who carefully considers the body and attends to it will also wonder about the speed of the gods’ movements. With insight derived from hearing or by seeing with the divine eye, he will then notice that the gods at times move swiftly. If they apply their miraculous powers, they may travel across many hundreds of thousands of leagues and return again all in the wink of an eye. They can also travel unimpededly wherever they wish. Whatever enjoyment they may wish to pursue, they will also achieve that in perfect measure. Once they have obtained something, that cannot be robbed or taken into the possession of others. Likewise, any object they may attain cannot be ruined or damaged by others. [F.115.b] So, their divine objects only increase throughout day and night. Their former positive deeds always provide them with a perfect abundance of sense pleasures. This is always the case. This is how the spiritual practitioner carefully considers the body.
復次，修行者隨順觀身。云何觀於三十三天身耶？云何緣於境界受樂？彼以聞慧或以天眼觀：三十三天如四天王天受境界樂。三十三天受於愛色聲香味觸，勝四天王天足一千倍。何以故？三十三天所作之業，勝愛大力可愛樂故，勝於四天王天所作業故。以三十三天所作業勝，是故四天王天不及上天，如是三十三天所受樂勝不可具說。是名修行者隨順觀身。
5. 30 “The spiritual practitioner who carefully considers the body and attends to it will also wonder about the bodies of the gods in the Heaven of the Thirty- Three and the way those gods experience their objects. With insight derived from hearing or by seeing with the divine eye, he will then notice that compared to the pleasures of the gods in the Heaven of the Four Great Kings, the sounds, textures, tastes, forms, and fragrances of the gods in the Heaven of the Thirty-Three are a thousand times more enjoyable. Why is that? Because compared to the gods in the Heaven of the Four Great Kings, those in the Heaven of the Thirty-Three have engaged in actions that are far more desirable, vast, delightful, beautiful, and superior. And why is that? The pleasures of the gods in the Heaven of the Four Great Kings are incomparable because of the sublime character of the former positive actions of the gods in the Heaven of the Thirty-Three. This is how the spiritual practitioner carefully considers the body and attends to it in detail.
復次，修行者隨順觀身。云何觀於地獄？地獄眾生所受之身，謂活地獄、黑繩地獄、大合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄。彼以聞慧或以天眼見：諸眾生所作之業——不可愛業、不喜樂業、不善之業，謂三種業，於身口意造集業故，墮地獄中。集惡業故，受地獄苦，於地獄中受諸劇苦，乃至惡業不盡終不得脫。是名修行者隨順身觀。
5. 31 “The spiritual practitioner who carefully considers the body and attends to it will also wonder about the character of the bodies of beings in the hells. With insight derived from hearing, or by seeing with the divine eye, he will examine the inhabitants of the great hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment, and will notice that they are born in those realms due to completed and accumulated actions of the three kinds —meaning actions of body, speech, and mind —that are unattractive, ugly, and unpleasant. [F.116.a] The reason for this is that, until they have been experienced, there is no way to be free from completed and accumulated negative actions.
復次，修行者作是思惟：作何等業墮於地獄？彼以聞慧或以天眼見：此眾生習近殺害，樂習增長，以是因緣，墮活地獄。又見眾生習近殺生偷盜，喜樂習近，增長斯惡，以此因緣，墮黑繩地獄。又見眾生習近殺生偷盜邪婬，習近喜樂，增長斯惡，以是因緣，墮眾合地獄。又見眾生習近殺生偷盜、邪婬妄語，習近喜樂，增長斯惡，以是因緣，墮叫喚地獄。
5. 32“The spiritual practitioner who carefully considers the body and attends to it will then wonder what actions make beings take birth in those hells. With insight derived from hearing or by seeing with the divine eye, he will then notice that by engaging in, becoming habituated to, and increasing acts of killing, one is born in the Reviving Hell. By engaging in, becoming habituated to, and increasing acts of killing and stealing, one is born in the Black Line Hell. By engaging in, becoming habituated to, and increasing acts of killing, stealing, and sexual misconduct, one is born in the Crushing Hell. By engaging in, becoming habituated to, and increasing acts of killing, stealing, sexual misconduct, and lying, one is born in the Howling
又見眾生殺生偷盜、邪婬妄語、勸人飲酒，以是因緣，墮大叫喚地獄。又見眾生殺生偷盜、邪婬妄語、飲酒、邪見，以是因緣，墮焦熱地獄。又見眾生殺生偷盜、邪婬妄語、以酒飲人、邪見不信，或破比丘、比丘尼戒，以是因緣，墮大焦熱地獄。又見眾生作五逆業五種惡業，以是因緣，墮阿鼻地獄。云何五逆？若有眾生殺父、殺母、殺阿羅漢、破和合僧、若以惡心出佛身血，如是五種大惡業故，墮阿鼻地獄。思惟如是地獄業報，於諸眾生起悲愍心。
Hell. By engaging in, becoming habituated to, and increasing acts of killing, stealing, sexual misconduct, lying, and causing people who observe vows to drink alcohol and wine, one is born in the Great Howling Hell. By engaging in, becoming habituated to, and increasing acts of killing, stealing, sexual misconduct, lying, causing people who observe vows to drink alcohol and wine, and having wrong views, one is born in the Hell of Heat. By engaging in, becoming habituated to, and increasing acts of killing, stealing, sexual misconduct, lying, offering alcohol and wine to people who observe vows, having wrong views, and defiling monks or nuns, one is born in the Hell of Intense Heat. Five actions that lead to hell produce birth in the hell of Ultimate Torment. [F.116.b] Those are patricide, matricide, killing a worthy one, causing a rift in the saṅgha, and maliciously drawing blood from a blessed buddha. Those acts bring birth in the hell of Ultimate Torment. Thinking about the ripening of actions experienced by the beings in hell, he will develop loving affection for sentient beings.
復次，修行者隨順觀身。云何眾生墮餓鬼道？彼以聞慧或以天眼見：無量餓鬼以慳嫉故，墮餓鬼中，在於地下五百由旬。無量餓鬼惡食、無食或食不淨，互相食噉，飢渴所逼，受大苦惱，上雨大火以燒其身。此諸餓鬼隨惡業故，受如是苦。
5. 33 “The spiritual practitioner who carefully considers the body and attends to it will then wonder about those beings who live as starving spirits. As the spiritual practitioner carefully considers the body, he will use knowledge derived from hearing or see by means of the divine eye. Doing so, he will perceive how, due to various forms of stinginess, the starving spirits 572 are born five hundred leagues below the earth where they suffer intensely from the miseries related to a lack of food, intense distress, 573 mutual predation, starvation, thirst, and scorching rains of fire. These beings have all taken birth according to their actions, experience the result of their actions, and live lives governed by their actions. In this way, he will observe how the starving spirits undergo such terrible sufferings.
復次，修行者隨順觀身。彼以聞慧或以天眼見畜生道，彼見無量種種畜生，略說三處：一者水行，所謂魚等；二者陸行，所謂象馬牛羊、麞鹿猪等；三者空行，所謂無量眾飛鳥等。
5. 34 “The spiritual practitioner who carefully considers the body and attends to it will then also examine the animal realm. With insight derived from hearing or by seeing with the divine eye, he will see the multitudes of animals. In short, he will notice the animals of the three environments: those that live in water, such as fish; those that live on dry land, such as elephants, horses, cows, buffalo, deer, and pigs; and also the many animals that traverse the skies.
復次，修行者隨順觀身。彼以聞慧或以天眼觀於畜生有幾種生？彼以聞慧或以天眼見：諸畜生有四種生。何等為四？一者胎生，所謂象馬水牛、牛羊之類；二者卵生，所謂蛇蚖鵝鴨、鷄雉種種眾鳥；三者濕生，蚤虱蚊子之類；四者化生，如長面龍等。
5. 35 “The spiritual practitioner who carefully considers the body and attends to it will use his eyesight, or insight derived from hearing, or seeing with the divine eye to examine the various modes by which animals take birth. [F.117.a] With insight derived from hearing or by seeing with the divine eye, he will then see that animals are born in four ways: (1) pigs, cows, buffalo, elephants, horses, and the like are born from a womb; (2) snakes, geese, quail, domestic fowl, ravens, and so on are born from an egg; (3) lice, bedbugs, and the like are born from warmth and moisture; and (4) the long-faced nāgas, to give one example, are born miraculously. In this way, he will see the animals correctly.
是修行者如實觀畜生已，若天若人、若地獄餓鬼畜生，不見一處不為恩愛別離所惱，一切眾生輪轉生死，或作怨家或為親友，無有一處不生不滅。如是比丘於生死處不生愛心，如是心不喜樂，如是厭離不隨，如是破壞，如是滅法，不可久住一切眾生眾苦之處。是故比丘生死之中多苦少味、無常破壞，當應厭離，厭離生死便得解脫。
5. 36 “Throughout the three contexts, all that is attractive and delightful will eventually be lost, disappear, disperse, and come to nothing. All that living beings consider agreeable, disagreeable, or neutral must eventually be abandoned. Everyone must die and take rebirth, again and again. There is no one in the realms of hell beings, starving spirits, animals, or anywhere else, to whom this does not apply. Monks, this cyclic existence is nothing to wish for. It is entirely joyless, unattractive, unpleasant, deceptive, and subject to destruction. All beings experience exceptional suffering. Monks, you should therefore free yourselves from desire for the realms of cyclic existence. They are meaningless, deceptive, and terrifying. They are impermanent, painful, dark, and trivial. As fast as you can, free yourselves from all this.”
如是那羅帝婆羅門聚落比丘修行者，內身循身觀，觀於內身——於此身中分分不淨。如實見身，念念思惟，從頭至足循身觀察。
5. 37 Following these instructions, the brahmins, householders, and monks in the town of Nālati carefully considered their bodies and attended to them, [F.117.b] and they correctly perceived the external body by means of the internal body. How then did the brahmins, householders, and monks in the town of Nālati carefully consider and attend to the internal body? They correctly saw how the internal body contained a mass of various unclean elements. Repeatedly examining and investigating the body from head to toe, they carefully considered the body.
是修行者初觀頭頂，彼以聞慧或以天眼觀：頭髑髏以為四分，於頭骨內自有蟲行，名曰腦行，遊行骨內，生於腦中，或行或住，常食此腦。於髑髏中復有諸蟲住髑髏中，若行若食，還食髑髏。復有髮蟲住於骨外，食於毛根，以蟲瞋故，令髮墮落。復有耳蟲住在耳中，食耳中肉，以蟲瞋故，令人耳痛或令耳聾。復有鼻蟲住在鼻中，食鼻中肉，以蟲瞋故，能令其人飲食不美；腦涎流下，蟲食腦涎，是故令人飲食不美。復有脂蟲生在脂中，住於脂中，常食人脂，以蟲瞋故，令人頭痛。復有續蟲生於節間，有名身蟲住在交牙，以蟲瞋故，令人脈痛猶如針刺。復有諸蟲名曰食涎，住舌根中，以蟲瞋故，令人口燥。復有諸蟲名牙根蟲，住於牙根，以蟲瞋故，令人牙疼。是名內修行者循身身觀，是十種蟲，住於頭中。
5. 38 “When the spiritual practitioner begins such an investigation, he will apply insight derived from hearing or see with the divine eye. He will then make the following observations: ‘The skull that houses my brain, which has four parts, is made of four bone sections. It is home to various worms that live off the brain. Among these, the cranium dwellers feed on the brain, for they live within the cranium and eat off the brain. Such worms move and reside within the cranium. They are of that kind and subsist on such sustenance. The hair consumer worms live outside the cranium and consume the hair follicles on the head. Once they have consumed the greater part of a follicle, there spective hair will fall out. The worm called the ear occupier lives in the ears. It is born in the ears and lives off them, and when they become aggressive, they cause pain and disease in the ears. The mucus dweller lives in the nose. It is born there and lives off the nose. When it becomes aggressive, it consumes what is eaten, drunk, chewed, and tasted. From my nose, these worms may also transfer into the cranium and feed on the brain. When that happens, I suffer from a loss of appetite. The worm called fat dweller lives inside my head. [F.118.a] It is born there and lives off it, and when it becomes aggressive, it causes the head to become slanted. The worm called the joint dweller also lives in my body. It is born between the jaws and feeds on them. It sometimes crawls out of the ears and, when it becomes aggressive, it chews on them and pierces one’s face like a needle. The mucus eater worm lives in the cavities that absorb the taste of food and at the root of the tongue. It is born there and eats from its environments, and when it becomes aggressive, it causes my mouth to become dry. There are also worms that live by the roots of the teeth. When this dental-root eater becomes aggressive, it causes a toothache.’ In this way, the spiritual practitioner carefully considers and attends to the internal body. 574 He will think, ‘There are ten species of worms living in my head.’
復次，修行者觀身循身觀。頭肉中有幾骨耶？彼以聞慧或以天眼見：髑髏骨頭有四分，額骨、頰骨合有三分，鼻骨一分。交牙二骨，頤有一骨，牙齒合有三十二骨，齒根亦爾。咽喉二骨，如是項中有十五骨。
5. 39 “Carefully considering his body that consists of cranium, flesh, and various inner elements, the spiritual practitioner will wonder how much bone and flesh is contained in one’s head. With insight derived from hearing or by seeing with the divine eye, he will notice that the cranium has four parts, the cheekbones have three, the chin bone has one, the bones of the dental roots have thirty-two, the palate bone has two, and the neck bones have fifteen.
復次，修行者內身循身觀。云何頭肉以食增長，和合有覺？彼以聞慧或以天眼觀：於頭肉則有四分，兩頰二分，咽喉及舌肉段一分，上下兩脣及其兩耳皮肉四分。其舌根者，名為脈肉，貪嗜上饍，樂於六味。
5. 40 “The spiritual practitioner who carefully considers and attends to his own body will also examine the flesh that his head contains and the way it increases with food consumption. With insight derived from hearing or by seeing with the divine eye, he will understand that his cranium contains four pieces of flesh, while his cheeks have two, and the space in between the skull bones has one. The throat, nose, and tongue are individual pieces. The lips make up two, as do the earlobes. [F.118.b] Considering this, he will think, ‘I possess these lumps of flesh, which grow and expand in accordance with my consumption of food.’
5. 41 “There are also ten kinds of worms that occupy one’s throat. Those that live from filth in the mouth, those that cause spit production, and those that cause vomiting all cause fluids to move within the ten channels of the throat. There are also the worms that become intoxicated by sweetness, those utterly intoxicated, those that crave for the six tastes, those that cry out, those that are opposed to taste, those that enjoy sleeping, and the bulky ones.
復次，修行者內身循身觀。有何等蟲？住在何處？作何等業，或病或安？彼以聞慧或以天眼：初觀咽喉，咽喉有蟲，名曰食涎，咀嚼食時，猶如嘔吐，唌唾和雜，欲咽之時，與腦涎合，喉中涎蟲共食此食，以自活命。若蟲增長，令人瘶病。若多食膩或多食甜，或食重食或食醋食，或食冷食，蟲則增長，令人咽喉生於疾病。觀涎蟲已，如實知身。
5. 42 “The spiritual practitioner who carefully considers the body and attends to it will also wonder, ‘How and where in my body do the worms cause disease or preserve health?’ With knowledge derived from hearing or by seeing with the divine eye, he will notice that the spit-producing worms live in the upper part of the throat. The moment when the molar teeth grind food so that it descends into the stomach, the food is covered in nauseating impurities that flow from the brain membrane. However, the worms consume those impurities that are covered with mucus. These worms can grow to a very large size, thus causing cough due to phlegm. The worms are born in the throat due to foods that are fatty, sweet, very sweet, not very sour, and very cold.
復次，修行者內身循身觀。觀於唾蟲能消諸唾，或能為病或令安隱。彼以聞慧或以天眼見：消唾蟲住咽喉中，若人不食如上膩等，蟲則安隱，能消於唾，於十脈中流出美味，安隱受樂。若人多唾，蟲則得病，以蟲病故，則吐冷沫，吐冷沫故，胸中成病。觀唾蟲已，如實知身。
5. 43 “The spiritual practitioner who carefully considers the body and attends to it will also wonder, ‘Does the spit-producing worm promote well-being or give rise to poor health?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, [F.119.a] ‘The spit-producing worms live in my throat. If they remain in their natural condition, the nauseating impurities on my food mentioned previously will not occur. I will feel good as the food descends into the ten streams of vital fluids. For example, if phlegm increases, I will not remain healthy, but these worms will suck up any such excess phlegmatic fluid.’
復次，修行者內身循身觀。觀於吐蟲，云何令人安隱疾病？住在何處？食何等食？彼以聞慧或以天眼：見於吐蟲住人身中，住於十脈流注之處。若人食時，如是之蟲從十脈中，踊身上行至咽喉中，即令人吐，令人生於五種嘔吐。何等為五？一者風吐；二者陰吐；三者唾吐；四者雜吐；五者蠅吐。若蟲安隱，食則調順，入於腹中。
5. 44 “The spiritual practitioner who carefully considers the body and attends to it will, with insight derived from hearing or by seeing with the divine eye, also ask himself, ‘How do the worms that cause vomiting affect my health and how does food remain in my body?’ When the worms that cause vomiting enter the ten streams of vital fluids, they reach the center of the throat. At that point, they may cause the flow to momentarily shift upward and emerge. Five factors cause vomiting of what was consumed: wind, bile, phlegm, contraction, and pungency. When the worms remain in their natural location, the worms will, as mentioned before, descend to the lower part of the stomach, where they function to digest and liquefy my food.’
云何吐蟲生於風吐？彼以聞慧或以天眼見：食輕冷，若無膩食，則發風病，令人大小便利難通，眼不能睡。風入咽喉，風動吐蟲，以此過故，是名風吐。觀吐蟲已，如實知身。
5. 45 “Wondering how the vomit-inducing worms produce vomiting through the circumstance of wind, the spiritual practitioner will employ insight derived from hearing or see with the divine eye. He will then understand, ‘This occurs through lightness, cooling, roughness, momentary constipation, or lack of sleep. When the winds rise from the cavities of my throat, my vomit-inducing worms will transfer from their abode. That is how vomiting occurs due to wind.’
復次，修行者觀內身循身觀。云何吐蟲令人吐陰？彼以聞慧或以天眼見：人食辛，醎熱和合，令人發熱，惱於吐蟲，從其住處動而上行，令人吐陰。觀吐蟲已，如實知身。
5. 46“The spiritual practitioner who carefully considers the body and attends to it will ask himself, ‘How do my vomit-inducing worms stimulate vomiting due to bile?’ [F.119.b] With insight derived from hearing or by seeing with the divine eye, he will then understand, ‘When a lot of spicy, warm, salty, or pungent food is consumed, such food harms the worms that cause vomiting. As a result, they wriggle upward, which causes me to vomit due to bile.’
復次，修行者觀內身循身觀。云何吐蟲令人吐唾？彼以聞慧或以天眼見：人食於甜冷重食、膩滑之食，或食已睡眠，令唾增長，唾增長故，唾蟲增長，為咽喉病，令身沈重，則有冷唾。觀吐蟲已，如實知身。
5. 47 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself, ‘How does vomiting occur due to phlegm?’ With insight derived from hearing or by seeing with the divine eye, he will then understand, ‘Imbalances of phlegm occur when one indulges in sweet, cold, heavy, fatty, or feeble foods, and if one sleeps continually during the day and night. Such imbalances cause a proliferation of the vomit-inducing worms, thus causing illnesses in my throat as well as vomiting. In this way, vomiting may also occur due to phlegm.’
復次，修行者觀內身循身觀。云何吐蟲生於雜吐？彼以聞慧或以天眼見：食輕冷無膩之食、辛酢醎食、滑冷重膩，能令吐蟲行咽喉中，以是三過，能令人吐。觀吐蟲已，如實知身。
5. 48 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself, ‘How do my vomit-inducing worms cause vomiting due to contraction?’ With insight derived from hearing or by seeing with the divine eye, he will then see that by indulging in food that is cool, bitter, spicy, sour, salty, sugary, cold, sweet, or oily, one’s vomit-inducing worms will want to expel it from the throat. There will then be vomiting due to the three flaws.
復次，修行者觀內身循身觀。云何蠅吐令人嘔吐？彼以聞慧或以天眼見：蠅食不淨故，蠅入咽喉，令吐蟲動，則便大吐。觀吐蟲已，如實知身。
5. 49 “The spiritual practitioner who carefully considers the body and attends to it will also ask himself, ‘How do my vomit-inducing worms stimulate vomiting due to flies?’ With insight derived from hearing or by seeing with the divine eye, he will then see how the excrement of flies may stir the vomit- inducing worms within the throat. That will in turn trigger vomiting.
復次，修行者觀內身循身觀。彼以聞慧或以天眼見：醉味蟲行於舌端乃至命脈，於其中間或行或住，微細無足。若食美食，蟲則惽醉增長，若食不美，蟲則萎弱。此蟲食時如蜂食花，微細甜味以用作蜜，嗜味蟲食亦復如是。然其所食雖復微細亦得充足，若蟲得味，我亦如是得此食味；若蟲憶食，我亦憶食；若我不食，如是醉蟲則亦病苦，不得安隱。觀醉蟲已，如實知身。
5. 50 “The spiritual practitioner who carefully considers the body and attends to it [F.120.a] will then use insight derived from hearing, or see with the divine eye, to perceive as follows: ‘My worms that are intoxicated by sweetness are found everywhere from the tip of my tongue all the way to the channel where the life force moves. They are extremely subtle, have no limbs, and wriggle along. If I eat tasty food, the worms intoxicated by sweetness will flourish through that food, but if I eat unpleasant food, they will degenerate. They feed in a way that is comparable to the way bees visit flowers to drink from the subtle nectars. Similarly, the worms that are intoxicated by sweetness become pleased and satisfied by the extremely subtle forms of sustenance found in my food. Moreover, the foods that I relish are precisely those that the worms intoxicated by sweetness relish, and the foods that increase my well-being are exclusively those that increase the well-being of the worms intoxicated by sweetness. If I do not eat, my worms intoxicated by sweetness will become sick.’ In this way he examines this unpleasant species of worm that is intoxicated by sweetness.
復次，修行者觀內身循身觀。觀放逸蟲，云何此蟲為我病惱或作安隱？彼以聞慧或以天眼見：放逸蟲住於頂上，若至腦門，令人疾病；若至頂上，令人生瘡；若至咽喉，猶如蟻子，滿咽喉中；若住本處，病則不生。是名觀於放逸之蟲。觀放逸蟲已，如實知身。
5. 51 “Next, wondering whether the utterly intoxicated worm causes health or imbalance, the spiritual practitioner will apply insight derived from hearing or see with the divine eye. He will then notice that the utterly intoxicated worms live at the roots of the eye sockets. If they move to the joints of the neck bone, this will make him feel angry or unhappy. They cause the flesh of the throat to swell and they may invade the throat like ants and take possession of it. When they remain in their own place, such ailments will not occur.
復次，修行者內身循身觀。觀於貪嗜六味之蟲，云何病惱？云何安隱？彼以聞慧或以天眼見：六味蟲所貪嗜者，我亦貪嗜，隨此味蟲所不嗜者，我亦不便。若得熱病，蟲亦先得如是熱病，以是過故，令於病人所食不美，無有食味。觀味蟲已，如實知身。
5. 52 “When in this way he has examined the utterly intoxicated worm, he will next consider the worm that craves the six tastes. The spiritual practitioner who carefully considers the body and attends to it will then ask himself whether those worms that give rise to craving in people cause health or imbalance. [F.120.b] With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘Whenever the worm that is attached to and craves for the six tastes craves a certain taste, I too will become fond of that. Likewise, whichever tastes those worms do not like I will not cling to either. If I contract a fever, the worms will also soon become afflicted by fever. Such ailments will make me lose my appetite.’
復次，修行者內身循身觀。觀抒氣蟲住於頂下，彼以聞慧或以天眼見：抒氣蟲以瞋恚故，食腦作孔，或咽喉痛或咽喉塞，咽喉風噎，生於死苦。此抒氣蟲共咽喉中一切諸蟲，皆悉撩亂，生諸病惱。此抒氣蟲常為唾覆，其蟲短小，有面有足。觀抒氣蟲已，如實知身。
5. 53 “The spiritual practitioner who carefully considers and attends to the internal body will then examine the wheezing worm that lives below the sockets of his eyes. With insight derived from hearing or by seeing with the divine eye, he will realize, ‘When the wheezing worms become aggressive, they will slither into my head. They will then contaminate my eye sockets and cause my neck to become slanted. They will gnaw on my trachea and blow 575 air inside my throat. This will give rise to a suffering that feels like I am dying. The wheezing worm and the other worms that live in the throat are always working against each other. When they fight in this way, these ailments occur. The wheezing worms are covered with spit and their mouths and legs are short.’
復次，修行者內身循身觀。彼以聞慧或以天眼見：憎味蟲住於頭下咽喉根中。云何此蟲為我病惱或作安隱？彼見：此蟲憎嫉諸味，唯嗜一味，或嗜甜味，憎於餘味；或嗜酢味，憎於餘味；或嗜辛味，憎於餘味；或嗜醎味，憎於餘味；或嗜苦味，憎於餘味；或嗜醈味，憎於餘味；隨所憎味，我亦憎之，隨蟲所嗜，我亦嗜之。舌端有脈，隨順於味，令舌乾燥。以蟲瞋故，令舌[病-丙+習][病-丙+習]而腫或令咽喉即得瘶病。若不瞋恚，咽喉則無如上諸病。觀憎味蟲已，如實知身。
5. 54 “The spiritual practitioner who carefully considers and attends to the internal body will then use insight derived from hearing or seeing with the divine eye. Doing so, he will notice, ‘The worm opposed to taste lives at the base of my throat and in the sockets of my eyes. [F.121.a] Does this worm cause health or infirmity? The worm opposed to taste likes only a single taste and is opposed to all others. If it likes a sweet taste, it is opposed to all other tastes. If it likes a sour taste, it is opposed to all other tastes. If it likes a spicy taste, it is opposed to all other tastes. If it likes a salty taste, it is opposed to all other tastes. If it likes a bitter taste, it is opposed to all other tastes. Whichever taste such an angry worm dislikes, I will also dislike. There is yet another worm called taste movement that appears at the tip of my tongue. Once taste is perceived there, this worm causes the tip of my tongue to become dry. When it becomes aggressive, it will feed off my tongue and cause discomfort. When the tongue is retracted into the throat, the worm is not aggressive. When the worm is not aggressive, none of these ailments will occur.’
復次，修行者內身循身觀。見：嗜睡蟲其形微細，狀如牖塵，住一切脈，流行趣味，住骨髓內，或住肉內或髑髏內，或在頰內或齒骨內或咽骨中，或在耳中或在眼中，或在鼻中或在鬚髮。此嗜睡蟲風吹流轉，若此蟲病，若蟲疲極，住於心中。心如蓮花，晝則開張，無日光故，夜則還合，心亦如是。蟲住其中，多取境界，諸根疲極，蟲則睡眠，蟲睡眠故，人亦睡眠。一切眾生悉有睡眠，若此睡蟲晝日疲極，人亦睡眠。觀睡蟲已，如實知身。
5. 55 “The spiritual practitioner who carefully considers and attends to the internal body will use insight derived from hearing or seeing with the divine eye. Doing so, he will notice, ‘My worms that enjoy sleeping are subtle —no larger than a sun ray particle. They move through areas in which no other worms are found. Like the wind, they move through the vital arteries, gristle, flesh, brain membrane, cheekbones, dental roots, neck, throat, ears, eyes, nose, hair, and body hair. [F.121.b] During the day, these worms that enjoy sleeping are either torpid or asleep. At night, they move in the arteries of the heart. The heart retains a lotus shape during the day, but during the night it contracts due the absence of sunlight. At that time, the worms are dormant within the heart, since the lotus shape of the heart contracts at that time. That will also make me dispassionate. If the worms that enjoy sleeping become inactive, the faculties will also grow tired from their engagements with objects and go dormant. Thereby, all those creatures will fall asleep. Indeed, even during day, the faculties will thereby become disengaged.’ In this way, the spiritual practitioner correctly understands the worms that enjoy sleeping.
復次，修行者內身循身觀，見：有腫蟲行於身中，或住頭中或住項中，行於血中或行脂中，其身微細，隨飲血處則有腫起[病-丙+習][病-丙+習]而疼。或在面上或在項上，或在咽喉或在腦門，或在餘處，所在之處能令生腫，若住筋中則無病苦。觀腫蟲已，如實知身。
5. 56 “The spiritual practitioner who carefully considers and attends to the internal body will use insight derived from hearing or seeing with the divine eye. Doing so, he will notice, ‘The bulky worms that live in my body move through the blood in my head and throat, as well as in the fat. Whenever they become emaciated, they will drink from my blood, which makes me feel cold. They will also nibble all around my mouth, hair, joints, or elsewhere. When they do not move around, they reside in the tendons, and at such times, none of those ailments will occur.’
如是那羅帝婆羅門長者、聚落比丘修行者觀蟲種類，從於頭中、舌耳腦門、毛孔髮中、皮肉骨血筋脈之中如實觀之，既觀察已，於舌味中生厭離心，於後生處不復愛味。
5. 57“This is how those brahmins and householders from the town of Nālati, or a monk who is a spiritual practitioner, correctly observe and understand the types of worms that live in the body, such as those that live in the throat, the tongue, the neck bones, the hair follicles, the phlegm, the bones, [F.122.a] the blood, and the tendons. Thereby, one becomes free from desire for the tastes encountered by the tongue. One will overcome all craving that is directed toward such tastes.
於無量無邊由旬愛縛味海能生厭離。以厭離故，不為食愛之所亂惱，不復親近豪貴長者，離於多欲，於食知足，取得支身。以是義故，不嫉他人得供養利，不樂多言、不樂住寺，不起身慢，不生色慢，不恃衣服而生憍慢，不恃袈裟鉢盂而生憍慢。
Ānanda, beings who are bound by the ties of craving are attached to an ocean of tastes, but in this way, one is freed from desire for them all. Free from desire, one will not be bound by craving for food. One will not pay visits and offer service at the homes of donors and benefactors. One will not accumulate wealth and household articles. One will be content with simple lentil broth. One will not become angry at others for reasons of wealth and service. One will not become fond of attending great gatherings. One will not become excited because of temples and gardens. One will not become excited based on physical attraction. One will not become excited based on physical appearances. One will not become excited because of clothes. One will not become excited with regard to one’s alms bowl. One will not become excited because of one’s Dharma robes.
不恃弟子而生憍慢，不恃聚落而生憍慢，不恃親里而生憍慢，獨一無貪，遠離塵垢，住寂靜處，近於涅槃。若貪嗜美味，沒於味海，為魔所攝，去涅槃遠。是修行者觀諸蟲已，於味厭離，不貪飲食。
One will not become excited due to having a following of mendicants. One will not become excited by visiting towns. One will not become excited by encountering friends. One will live alone, not yearn for pleasures, stay clear of pollutants, overcome negativity, and abide within the realm of mendicants. One will abide within the transcendence of suffering. On the other hand, those who are carried away by the ocean of tastes, those who crave the ocean of tastes, will find themselves before the māras. They are far from the transcendence of suffering. [F.122.b] Therefore, by contemplating the worms that live in the body, spiritual practitioners become free from desire for tastes. Free from desire, they are not led astray by food.
復次，修行者內身循身觀，如實觀於脊骨。彼以聞慧或以天眼見：其脊有四十五骨，胸十四骨，左右脇肋各十二骨，節亦如是，胞骨亦然。
5. 58 “The spiritual practitioner who carefully considers and attends to the internal body will also examine his back. With insight derived from hearing or by seeing with the divine eye, he will correctly notice that the bones of the back number fifty: 576 the upper back has fourteen, the lower back has twelve, and each side contains twelve. This also applies to the feet. In this way, he carefully considers and attends to the internal body by discerning the various aggregates and groups of bones.
如是分別觀骨節已，復觀從肩至髖幾分肉臠？如是左右各十二臠。作是觀已，如實知身。
5. 59 “Examining his body from the neck to the buttocks, he will also wonder how many lumps of flesh it contains. He will then see that the two sides of his body are alike.
復次，修行者內身循身觀。有幾許筋，連綴繫縛？彼以聞慧或以天眼見：左右脇除於皮肉，一百細筋以為纏縛。觀筋纏已，如實知身。
5. 60 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the number of connected muscles. Beginning at the neck and continuing through to the tailbone, he will notice,with insight derived from hearing or by seeing with the divine eye, that there are one hundred muscles on each side of his body, from the neck to the tailbone, not counting the subtle muscles.
復次，修行者內身循身觀。觀於此身從膊至髖有幾許脂？彼以聞慧或以天眼自見己身：以食因緣，脂則增長；以食因緣，令脂損減。極羸瘦人——摩伽陀等，有五兩脂。既觀察已，如實知身。
5. 61 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the extent of his body fat. Examining his body from neck to tailbone, he will notice, with insight derived from hearing or by seeing with the divine eye, that there are generally five Maghadhā ounces of fat, although the amount of fat will increase or decrease based on food consumption.
復次，修行者內身循身觀。觀我此身有幾許水？彼以聞慧或以天眼自見：身中有十掬水，從毛孔出，名之為汗。於諸根中，眼則出淚，名為濕界。以食因緣，脂血增長。觀身水已，如實知身。
5. 62 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the amount of liquid contained in his body. [F.123.a] With insight derived from hearing or by seeing with the divine eye he will then notice, ‘My body contains ten double-handfuls of liquid. The openings that retain 577 this liquid are the hair follicles. Sweat emerges from the pores, lymph from wounds, and at times of misery, tears fall from the eyes. Beings who travel on dry land become desiccated. Due to the liquids found in my body, the subtle particles that make up the juices that digest food increase.’
復次，修行者內身循身觀。觀其身中幾許糞穢？彼以聞慧或以天眼見：其身中有七掬屎，有六掬唾。作此觀已，如實知身。
5. 63 “The spiritual practitioner who carefully considers and attends to the internal body will also ask himself how much feces he possesses. With insight derived from hearing or by seeing with the divine eye, he will then notice that seven double-handfuls of feces are found in the body, out of which six are phlegm.
復次，修行者內身循身觀。觀我身中幾許痰癊及尿？彼以聞慧或以天眼見：其身中五掬黃癊，尿有四掬，除其病時，或增或減。如是觀已，如實知身。
5. 64 “The spiritual practitioner who carefully considers and attends to the internal body will also ask himself how much bile and urine he possesses. With insight derived from hearing or by seeing with the divine eye, he will then notice that five double-handfuls of bile are found in the body, out of which four are urine. That is when not considering any temporary increase and decrease, or any differences that occur due to being in good health or suffering from an illness.
復次，修行者內身循身觀。觀我身中幾許脂髓、不淨穢精？彼以聞慧或以天眼見：其身中十二掬脂，髓有一掬，精有一掬。如是觀已，如實知身。
5. 65 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder about the amount of vapor, essential fluid, and semen. With insight derived from hearing or by seeing with the divine eye, he will then notice that there are two double-handfuls of vapor, one double-handful of essential fluid, and one double-handful of semen.
復次，修行者內身循身觀。觀其身中有幾許風？彼以聞慧或以天眼見：身空處有三掬風。如是觀已，如實知身。
5. 66 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder how much wind he possesses. With insight derived from hearing or by seeing with the divine eye, he will then notice that there are at least three double-handfuls.
復次，修行者內身循身觀。觀其身中幾脈常流，飲食消化？彼以聞慧或以天眼見：其身中有十三脈，若脈流注，令身肥悅。譬如桔槹汲水流注溉灌，令其增長，身脈溉灌亦復如是。何等十三？一名命流脈；二名隨順流脈；三名水流脈；四名汗流脈；五名尿流脈；六名糞流脈；七名十流脈；八名汁流脈；九名肉流脈；十名脂流脈；十一名骨流脈；十二名髓流脈；十三名精流脈。觀流脈已，如實知身。
5. 67“The spiritual practitioner who carefully considers and attends to the internal body [F.123.b] will also ask himself how many main channels for nourishment are present in his body as the food and drinks that he consumes and ingests are pleasantly digested. With insight derived from hearing or by seeing with the divine eye, he will then notice that there are thirteen such main channels. Just as irrigation channels make fields flourish, these channels ensure that the body flourishes. These are the streams of the life force, extremities, water, sweat, urine, feces, nutrition, blood, flesh, fat, bone, marrow, and semen.
復次，修行者內身循身觀。如彼流脈與誰為本，令身肥悅，復有諸蟲處處遍行？彼以聞慧或以天眼見：命流脈，心為其本；隨順流脈，兩脇為本；水流脈者，生藏腭心以為根本；汗流脈者，毛根及脂以為根本；尿流脈者，根胞為本；糞流脈者，熟藏下門為本；十流脈者，咽喉及心以為其本；汁流脈者，肺為其本；肉脂流脈者，筋皮為本；骨流脈者，一切續節為本；髓精流脈者，卵及身根為本。如是行者觀流脈已，如實知身。
5. 68 “The spiritual practitioner who carefully considers and attends to the internal body will also ask himself whence those channels run and which parts of the body they enrich. He will also wonder where in the body the various worms live and what are their harmful and beneficial effects. With insight derived from hearing or by seeing with the divine eye, he will then notice that the stream of the life force starts running from the heart; the stream of termination starts running from the joints; the water stream starts running from the intestines, the lungs, and phlegm; the stream of sweat starts running from the pores in the skin and fat; the stream of urine starts running from the bladder and penis; the stream of feces starts running from the stomach, the intestines, 578 and the anus; the stream of nutrition starts running from the ten channels of the neck, the liver, and the heart; the stream of blood starts running from the spleen and liver; the stream of flesh starts running from the skin and the sinew; the stream of fat runs through the kidneys and gallbladder; [F.124.a] the stream. of bone starts running from the nails, the initial receptor of food, 579 and the lungs; and the streams of marrow and semen start running from the joints and bones.
復次，修行者觀身循身觀。有何等蟲何處流行，或為疾病或為安隱，從於髖骨乃至遍身？彼以聞慧或以天眼見：十種蟲至於肝肺，人則得病。何等為十？一名食毛蟲；二名孔穴行蟲；三名禪都摩羅蟲；四名赤蟲；五者食汁蟲；六名毛燈蟲；七名瞋血蟲；八名食血蟲；九名[病-丙+習][病-丙+習]蟲；十名酢蟲。此諸蟲等，其形微細，無足、無目，行於血中，痛痒為相。
5. 69 “The spiritual practitioner who carefully considers and attends to the internal body will also ask himself, ‘How do my worms influence the condition of the main channels that run through my body, starting from the tail bone? With insight derived from hearing or by seeing with the divine eye he will then notice that when ten types of worms living in the guts enter the spleen and liver, they give rise to disease. Those are the hair eater, the driller, the jantumandarava, 580 the audumbara, the grasper, the hair protector, the worm infuriated by blood, the blood consumer, the limb shaker, and the āmabhyaka. All those worms have no legs and they writhe freely. They are no larger than the most subtle particle, have no eyes, and they cause itching and disease.
復次，修行者內身循身觀，觀一一諸蟲在於身中，為何所作？彼以聞慧或以天眼見：食毛蟲若起瞋恚，能噉鬚眉，皆令墮落，令人癩病；若孔行蟲而起瞋恚，行於血中，令身麁澁，頑痺無知；若禪都摩羅蟲流行血中，或在鼻中或在口中，令人口鼻皆悉臭惡；若其赤蟲而起瞋恚，行於血中，能令其人咽喉生瘡；若食汁蟲而起瞋恚，行於血中，令人身體作青痶瘓，或黑或黃痶瘓之病。
5. 70 “The spiritual practitioner who carefully considers and attends to the internal body will also wonder, ‘What are the activities of each of those worms?’ With insight derived from hearing or by seeing with the divine eye, he will then notice that when the hair eaters become aggressive, they consume the eyebrows and eyes, or one’s facial hairs and body hairs. They also cause warts. When the driller worm becomes aggressive, it enters the bloodstream and causes disturbances throughout the body. The jantumandarava worm gives the bloodstream a foul smell. Being a blood worm, the audumbara worm is provoked and agitated by blood, thus causing pustules, pimples, and ulcers in the mouth and nose. [F.124.b] When the grasper worm becomes aggressive within the blood stream, it causes disease of the liver, blood, and bile.
若毛燈蟲起於瞋恚，血中流行，則生病苦，瘡癬熱黃，疥癩破裂；若瞋血蟲以瞋恚故血中流行，或作赤病，女人赤下，身體搔痒，疥瘡膿爛；若食血蟲瞋而生病腦，頭旋迴轉，於咽喉中口中生瘡，下門生瘡；若[病-丙+習][病-丙+習]蟲血中流行，則生疾病，疲頓困極，不欲飲食；若酢蟲瞋恚，亦令其人得如是病。如是一切諸蟲及其種類，既觀察已，如實知身。
When the hair protector worm enters the blood, it becomes aggressive and causes an aggravation of those conditions, thus giving rise to itching, jaundice, and pustules. 581 When the worm infuriated by blood enters the bloodstream, it causes warts and diseases associated with desire. In women, it also causes an itch of the blood and skin ruptures. The blood-consumer worm causes dizziness, an unsteady neck, and inflammation of the anus. When the limb-shaker worm enters the veins, it causes fatigue, paralysis, shaking, 582 and discomfort of the mouth. 583 Such are the effects of the blood-dwelling worms and their accompanying worms.
復次，修行者內身循身觀。觀十種蟲行於陰中。何等為十？一名生瘡蟲；二名刺蟲；三名閉筋蟲；四名動脈蟲；五名食皮蟲；六名動脂蟲；七名和集蟲；八名臭蟲；九名濕蟲；十名熱蟲。
5. 71 “The spiritual practitioner who carefully considers and attends to the internal body will also notice that ten species of worms live in the flesh. They are the wound provoker, the cuncuraga, 584 the muscle traveler, the vein traveler, the skin agitator, the fat agitator, the enricher, the stinker, the sweat traveler, and the burner.
復次，修行者內身循身觀。觀何等蟲住我身中，或為疾病或為安隱？彼以聞慧或以天眼見於：瘡蟲隨有瘡處，諸蟲圍遶噉食此瘡，或於咽喉而生瘡病。觀瘡蟲已，如實知身。
The spiritual practitioner who carefully considers and attends to the internal body will then ask himself, ‘How do my flesh-dwelling worms influence the condition of my health?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘When a wound occurs, the wound-provoker worms will move there in great numbers. They will proceed to feed on the wound and thus cause itching and further wounds. [F.125.a]
復次，修行者內身循身觀。觀於刺蟲作何等病？彼以聞慧或以天眼見於：刺蟲若生瞋恚，令人下痢猶如火燒，口中乾燥，飲食不消，其身剎剎，水入熟藏，晝夜不睡，於熟藏中撓攪糞穢令尿冷等，與尿和合，住如是處，作下痢病，令不憶食劣弱不健；若人愁惱，蟲則歡喜，嚙人血脈以為衰惱，或下赤血或不消下痢。如是觀刺蟲已，如實知身。
5. 72 “ ‘What are the effects of the cuncuraga worm on my health?’ With insight derived from hearing or by seeing with the divine eye, he will then notice, ‘When the cuncuraga worm is hungry it causes disease and excessive bowel movements. It also causes dysentery. These worms cause my warmth to dissipate and my mouth to dry up. My body becomes dilapidated and aching. My feces become watery and I become unable to sleep, whether by day or night. The cuncuraga worms are always searching for excrement in my digestive tract. 585 When they live within my excrement, they cause severe diarrhea consisting of gas, sweat, urine, and phlegm. They cause a lack of appetite and even paralysis. Whenever it hurts, the cuncuraga worms appreciate it tremendously, as they gain strength and become invigorated, thereby contaminating the blood veins. This causes further dysentery. As these worms cause a great production of mucus, they also cause an increase in gas.’ In this way, examining the cuncuraga worm, he correctly understands the body.
